در زمان حال و انزال و خوشی ** خویشتن باید که از وی در کشی
Tempore summae voluptatis et emissionis et deliciarum te corpus ab eo retrahere oportet.’” [At the moment of ecstasy, (seminal) emission, and pleasure you must draw yourself away from him.’”]
گفت کی دانم که انزالش کیست ** این نهانست و بغایت دوردست
She said, “Quando sit ejus emissio quomodo intelligam? hoc enim occultum et valde difficile est.” [She said, “How may I know when his emission is? It is hidden and is very remote (difficult to predict).”]
گفت چشمش چون کلاپیسه شود ** فهم کن که آن وقت انزالش بود
He replied, “Cum res eo redierit ut oculi ejus volvantur, intellige id esse tempus emissionis.” [He replied, “When his eyes start to roll (and show whiteness), know that it is the moment of his emission.”]
گفت تا چشمش کلاپیسه شدن ** کور گشتست این دو چشم کور من 3735
She said, “Eo usque donec oculi ejus volvantur, hi mei oculi caeci occaecati sunt.” [She said, “Up to (when) his eyes start to roll, these two blind eyes of mine have been blinded (by passion).” ]
نیست هر عقلی حقیری پایدار ** وقت حرص و وقت خشم و کارزار
Not every despicable understanding remains steadfast in the hour of desire and anger and combat.
وصف ضعیف دلی و سستی صوفی سایه پرورد مجاهده ناکرده درد و داغ عشق ناچشیده به سجده و دست‌بوس عام و به حرمت نظر کردن و بانگشت نمودن ایشان کی امروز در زمانه صوفی اوست غره شده و بوهم بیمار شده هم‌چون آن معلم کی کودکان گفتند کی رنجوری و با این وهم کی من مجاهدم مرا درین ره پهلوان می‌دانند با غازیان به غزا رفته کی به ظاهر نیز هنر بنمایم در جهاد اکبر مستثناام جهاد اصغر خود پیش من چه محل دارد خیال شیر دیده و دلیریها کرده و مست این دلیری شده و روی به بیشه نهاده به قصد شیر و شیر به زبان حال گفته کی کلا سوف تعلمون ثم کلا سوف تعلمون
Description of the pusillanimity and weakness of the Súfí who has been brought up in ease and has never struggled with himself or experienced the pain and searing anguish of (Divine) love, and has been deluded by the homage and hand-kissing of the vulgar and their gazing on him with veneration and pointing at him with their fingers and saying, “He is the (most famous) Súfí in the world to-day”; and has been made sick by vain imagination, like the teacher who was told by the children that he was ill. In the conceit of being a (spiritual) warrior and regarded as a hero in this (spiritual) Way, he goes on campaign with the soldiers engaged in the war against the infidels. “I will show my valour outwardly too,” says he; “I am unparalleled in the Greater Warfare: what difficulty, forsooth, should the Lesser Warfare present to me?” He has beheld the phantasm of a lion and performed (imaginary) feats of bravery and become intoxicated with this bravery and has set out for the jungle to seek the lion. (But) the lion says with mute eloquence, “Nay, ye will see! and again, nay, ye will see!”
رفت یک صوفی به لشکر در غزا ** ناگهان آمد قطاریق و وغا
A Súfí went with the army to fight the infidels: suddenly came the clangours and din of war.
ماند صوفی با بنه و خیمه و ضعاف ** فارسان راندند تا صف مصاف
The Súfí stayed behind with the baggage-train and tents and invalids, (while) the horsemen rode into the line of battle.
مثقلان خاک بر جا ماندند ** سابقون السابقون در راندند
The earth-bound heavies remained in their place; the foremost in the march, the foremost in the march, rode on.
جنگها کرده مظفر آمدند ** باز گشته با غنایم سودمند 3740
After the combat, they came (back) victorious: they returned in possession of profit and (laden) with spoils.
ارمغان دادند کای صوفی تو نیز ** او برون انداخت نستد هیچ چیز
They gave (him) a present (from the battle-field), saying, “Thou too, O Súfí!” (but) he cast it out (of the tent) and would not take anything.
پس بگفتندش که خشمینی چرا ** گفت من محروم ماندم از غزا
Then they said to him, “Why art thou angry?” He answered, “I have been deprived of (my share in) the fighting.”
زان تلطف هیچ صوفی خوش نشد ** که میان غزو خنجر کش نشد
The Súfí was not at all pleased with that act of kindness, because he had not drawn the sword in the holy war.
پس بگفتندش که آوردیم اسیر ** آن یکی را بهر کشتن تو بگیر
So they said to him, “We have brought prisoners in: do thou take that one to kill.
سر ببرش تا تو هم غازی شوی ** اندکی خوش گشت صوفی دل‌قوی 3745
Cut off his head, in order that thou too mayst be a holy warrior.” (Thereupon) the Súfí was somewhat pleased and encouraged;
که آب را گر در وضو صد روشنیست ** چونک آن نبود تیمم کردنیست
For, though in the ritual ablution water has a hundred excellences, (yet) when it is not (obtainable) one must make use of sand.
برد صوفی آن اسیر بسته را ** در پس خرگه که آرد او غزا
The Súfí led the pinioned prisoner behind the tent in order to wage the holy war.
دیر ماند آن صوفی آنجا با اسیر ** قوم گفتا دیر ماند آنجا فقیر
The Súfí tarried with the prisoner a long while; the party (of soldiers) said, “The dervish has made a long stay there.
کافر بسته دو دست او کشتنیست ** بسملش را موجب تاخیر چیست
An infidel with both hands tied! (Surely) he is ready for killing: what is the cause of this delay in slaughtering him?”
آمد آن یک در تفحص در پیش ** دید کافر را به بالای ویش 3750
One of them went after him to investigate: he found the infidel on the top of him (the Súfí),
Tanquam mas super femina, and the infidel couching upon the dervish like a lion. [Like a male upon a female, and the infidel [sic: prisoner] couching upon the dervish like a lion.]
دستها بسته همی‌خایید او ** از سر استیز صوفی را گلو
With his hands tied, he was gnawing the Súfí's throat in obstinate strife.
گبر می‌خایید با دندان گلوش ** صوفی افتاده به زیر و رفته هوش
The infidel was gnawing his throat with his teeth: the Súfí lay beneath, senseless.
دست‌بسته گبر و هم‌چون گربه‌ای ** خسته کرده حلق او بی‌حربه‌ای
The pinioned infidel, (fierce) as a cat, had wounded his throat without (using) a lance.
نیم کشتش کرده با دندان اسیر ** ریش او پر خون ز حلق آن فقیر 3755
The prisoner had half-killed him with his teeth: his beard was soaked in blood from the throat of the dervish.
هم‌چو تو کز دست نفس بسته دست ** هم‌چو آن صوفی شدی بی‌خویش و پست
(This is) like you, who under the violence of your pinioned fleshly soul have become as senseless and abject as that Súfí.
ای شده عاجز ز تلی کیش تو ** صد هزاران کوهها در پیش تو
O you whose religion is incapable of (climbing) a single hillock, there are a hundred thousand mountains in front of you.
زین قدر خرپشته مردی از شکوه ** چون روی بر عقبه‌های هم‌چو کوه
You are dead with fear of a ridge of this (small) size: how will you climb up precipices (big) as a mountain?
غازیان کشتند کافر را بتیغ ** هم در آن ساعت ز حمیت بی‌دریغ
The warriors, (moved) by (religious) zeal, at that very instant ruthlessly put the infidel to the sword.
بر رخ صوفی زدند آب و گلاب ** تا به هوش آید ز بی‌خویشی و خواب 3760
They sprinkled water and rose-water on the face of the Súfí, that he might recover from his unconsciousness and the sleep (of his senses).
چون به خویش آمد بدید آن قوم را ** پس بپرسیدند چون بد ماجرا
When he came to himself, he saw the party (of soldiers), and they asked him how it had happened,
الله الله این چه حالست ای عزیز ** این چنین بیهوش گشتی از چه چیز
(Saying), “God! God! what is the matter, O worshipful one? By what thing wert thou made so senseless?
از اسیر نیم‌کشت بسته‌دست ** این چنین بیهوش افتادی و پست
Was a half-killed pinioned infidel the cause of thy falling into such a senseless and abject plight?”
گفت چون قصد سرش کردم به خشم ** طرفه در من بنگرید آن شوخ‌چشم
He replied, “When I attempted (to cut off) his head in anger, the impudent fellow looked at me queerly.
چشم را وا کرد پهن او سوی من ** چشم گردانید و شد هوشم ز تن 3765
He opened his eyes wide at me: he rolled his eyes, and consciousness vanished from my body.
گردش چشمش مرا لشکر نمود ** من ندانم گفت چون پر هول بود
The rolling of his eyes seemed to me an army: I cannot describe how terrible it was.
قصه کوته کن کزان چشم این چنین ** رفتم از خود اوفتادم بر زمین
(Let me) cut the story short: from (fright at) those eyes I became so beside myself and fell to the ground.”
نصیحت مبارزان او را کی با این دل و زهره کی تو داری کی از کلابیسه شدن چشم کافر اسیری دست بسته بیهوش شوی و دشنه از دست بیفتد زنهار زنهار ملازم مطبخ خانقاه باش و سوی پیکار مرو تا رسوا نشوی
How the champions (of Islam) counselled him, saying, “Since thou hast so little heart (courage) and stomach (pluck) that thou art made senseless by the rolling of a captive and pinioned infidel's eyes, so that the dagger drops from thy hand, take heed, take heed! Keep to the kitchen of the Súfí convent and do not go to battle lest thou incur public disgrace!”
قوم گفتندش به پیکار و نبرد ** با چنین زهره که تو داری مگرد
The party (of soldiers) said to him, “With such a stomach as thou hast, do not approach the (field of) battle and war.
چون ز چشم آن اسیر بسته‌دست ** غرقه گشتی کشتی تو در شکست
Since thou wert sunk and thy ship wrecked by the eye of that pinioned prisoner,
پس میان حمله‌ی شیران نر ** که بود با تیغشان چون گوی سر 3770
How, then, amidst the onset of the fierce lions (champions), to whose swords the head (of an enemy) is like a ball,
کی توانی کرد در خون آشنا ** چون نه‌ای با جنگ مردان آشنا
Canst thou swim in blood, when thou art not familiar with the warfare of (brave) men?—
که ز طاقاطاق گردنها زدن ** طاق‌طاق جامه کوبان ممتهن
For the pounding noise made by fullers is banal in comparison with the clang of (swords when) smiting necks (on the battle-field).
بس تن بی‌سر که دارد اضطراب ** بس سر بی‌تن به خون بر چون حباب
(There thou wilt see) many a headless body that is (still) quivering, many a bodiless head (floating) on blood, like bubbles.
زیر دست و پای اسپان در غزا ** صد فنا کن غرقه گشته در فنا
In war, hundreds of death-dealing (heroes) are drowned under the legs of the horses in (a sea of) death.
این چنین هوشی که از موشی پرید ** اندر آن صف تیغ چون خواهد کشید 3775
How will wits like these (of thine), which flew away from (fear of) a mouse, draw the sword in that battle-line?
چالش است آن حمزه خوردن نیست این ** تا تو برمالی بخوردن آستین
’Tis war, not (a matter of) supping wheat-broth (hamza), that thou shouldst turn up thy sleeve to sup it.
نیست حمزه خوردن اینجا تیغ بین ** حمزه‌ای باید درین صف آهنین
’Tis not (like) supping wheat-broth; here (on the field of battle) eye the sword! In this battle-line one needs a Hamza of iron.
کار هر نازک‌دلی نبود قتال ** که گریزد از خیالی چون خیال
Fighting is not the business of any faint-heart who runs away from a spectre (hallucination), like a (flitting) spectre.
کار ترکانست نه ترکان برو ** جای ترکان هست خانه خانه شو
’Tis the business of Turks (Turkán), not of (women like) Tarkán. Begone! Home is the place for Tarkán: go home!”
حکایت عیاضی رحمه‌الله کی هفتاد غزو کرده بود سینه برهنه بر امید شهید شدن چون از آن نومید شد از جهاد اصغر رو به جهاد اکبر آورد و خلوت گزید ناگهان طبل غازیان شنید نفس از اندرون زنجیر می‌درانید سوی غزا و متهم داشتن او نفس خود را درین رغبت
Story of ‘Iyádí, may God have mercy on him, who had taken part in seventy campaigns against the infidels and had always fought with his breast bare (unprotected by armour), in the hope that he might become a martyr; and how, despairing of that, he turned from the Lesser Warfare to the Greater Warfare and adopted the practice of (religious) seclusion; and how he suddenly heard the drums of the holy warriors, and the fleshly soul within him urged him violently to take the field; and how he suspected (the motives of) his fleshly soul in desiring this.